《道德情操论·卷六·论德性的品质·二之一·论天性推荐给我们照顾的个人次序》第10节
It may, perhaps, be unnecessary to observe, that the combination of two or more of those exciting causes of kindness, increases the kindness. The favour and partiality which, when there is no envy in the case, we naturally bear to greatness, are much increased when it is joined with wisdom and virtue. If, notwithstanding that wisdom and {201} virtue, the great man should fall into those misfortunes, those dangers and distresses, to which the most exalted stations are often the most exposed, we are much more deeply interested in his fortune than we should be in that of a person equally virtuous, but in a more humble situation. The most interesting subjects of tragedies and romances are the misfortunes of virtuous and magnanimous kings and princes. If, by the wisdom and manhood of their exertions, they should extricate themselves from those misfortunes, and recover completely their former superiority and security, we cannot help viewing them with the most enthusiastic and even extravagant admiration. The grief which we felt for their distress, the joy which we feel for their prosperity, seem to combine together in enhancing that partial admiration which we naturally conceive both for the station and the character. When those different beneficent affections happen to draw different ways, to determine by any precise rules in what cases we ought to comply with the one, and in what with the other, is, perhaps, altogether impossible. In what cases friendship ought to yield to gratitude, or gratitude to friendship; in what cases the strongest of all natural affections ought to yield to a regard for the safety of those superiors upon whose safety often depends that of the whole society; and in what cases natural affection may, without impropriety, prevail over that regard; must be left altogether to the decision of the man within the breast, the supposed impartial spectator, the great judge and arbiter of our conduct. If we place ourselves completely in his situation, if we really view ourselves with his eyes, and as he views us, and listen with diligent and reverential attention to what he suggests to us, his voice will never deceive us. We shall stand in need of no casuistic rules to direct our conduct. These it is often impossible to accommodate to all the different shades and gradations of circumstance, character, and situation, to differences and distinctions which, though not imperceptible, are, by their nicety and delicacy, often altogether undefinable. In that beautiful tragedy of Voltaire, the Orphan of China, while we admire the magnanimity of Zamti, who is willing to sacrifice the life of his own child, in order to preserve that of the only feeble remnant of his ancient sovereigns and masters; we not only pardon, but love the maternal tenderness of Idame, who, at the risk of discovering the important secret of her husband, reclaims her infant from the cruel hands of the Tartars, into which it had been delivered.
注释摘要
斯密在这一段处理的是一个叠加效应：多种激发仁爱之心——或者说关切与善意——的原因汇聚在同一个人身上时，我们的情感会被加倍放大。他想说明，我们对大人物天然抱有一种好感与偏袒，只要嫉妒没有掺和进来；而如果这位大人物不仅身居高位，还兼具智慧与德性，这种好感就会急剧增长。更关键的是，他接着加上了命运的反转：一旦这样一位德才兼备的显赫人物陷入灾祸、危难与困厄——而这…